scholarly journals Early Slavophilism and European philosophy: the problem of correlation

2018 ◽  
Vol 55 ◽  
pp. 05003
Author(s):  
Marina Shirokova
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Moral Values ◽  
Related Question ◽  
Western Philosophy ◽  
Russian Philosophy ◽  
The West ◽  
Philosophical Concept ◽  
European Philosophy ◽  
Classical Philosophy

The article examines the question of the degree of influence the Western philosophy has on the philosophical concept of the founders of Slavophilism and the related question of the degree of independence of the philosophy of the Slavophils. The view is expressed that the problem of national identity, which became key to the Slavophile authors, was actively discussed at the beginning of the nineteenth century in the countries of Europe and from there penetrated into the Russian thought. It is said that the Slavophiles used the categorical apparatus and methodology of German classical philosophy, primarily the ideas of Hegel and Schelling. A comparison of the views of representatives of Slavophilism and Western European romanticism is conducted. The author concludes that the influence of Western philosophy on the concept of Slavophiles is undeniable, but the complex of Slavophilism ideas cannot be considered secondary to European ideas. The Slavophiles saw their task in creating an independent Russian philosophy, in which the synthesis of the cultures of Russia and the West on the basis of common moral values could be achieved.

Officers’ commitment to the anti-slavery cause

2019 ◽  
pp. 69-96
Author(s):  
Mary Wills
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
West Africa ◽  
Religious Belief ◽  
Popular Politics ◽  
The West ◽  
Middle Classes ◽  
The Press ◽  
Naval Officers

The chapter examines how naval officers engaged with the cornerstones of the British abolitionist agenda: religion, humanitarianism, morality and concepts of national identity. As most nineteenth-century naval officers came from the middle or upper-middle classes, they were exposed to a culture of anti-slavery sentiment in popular politics, literature and the press. These ideas had a significant impact on how they conceived the nature of their duty as naval personnel and their identity as Britons. Many testimonies of naval suppression offer emotion, insight and conviction regarding the anti-slavery cause, often driven by religious belief, and particularly the rise of evangelicalism in the navy. Yet there was no obligation for naval officers serving on the West Africa squadron to be committed abolitionists. Others held more ambiguous views, particularly as attitudes regarding slavery and race evolved and hardened as the century progressed.

scholarly journals Critical Remarks on the Question of a “Moscow School of Metaphysics”

2021 ◽  
pp. 37-46
Author(s):  
A.А. Ermichev
Keyword(s):  
Nineteenth Century ◽  
Developmental Pattern ◽  
Russian Philosophy ◽  
Russian Society ◽  
Philosophical Concept ◽  
Philosophical Education ◽  
Systematic Philosophy ◽  
Scientific Metaphysics ◽  
Moscow School ◽  
Selection Of

The article analyzes the concept of the “Moscow School of Metaphysics,” an expression proposed by S.L. Frank in 1932 referring to the institutionalization of the initial advancement of Russian thought in the form of a “scientific metaphysics.” S.L. Frank held the rationalism of L.M. Lopatin and the transcendentalism of S.N. Trubetskoy to be the chief methodologies of this movement. S.L. Frank’s institutional identification is judged to be one episode in the search for a general developmental pattern within Russian thought – a movement toward a scientific and systematic philosophy. In his book Russian Philosophy around S.L. Frank. Selected articles (2020) the contemporary investigator of Russian philosophy, G.E. Alyaev turned his attention to the “Moscow School of Metaphysics” as a historical and philosophical concept. Agreeing with Frank, G.E. Alyaev names the alleged participants in the school, excluding V.S. Solovyov considering him a “religious thinker.” Referring to the material in the journal Problems of Philosophy and Psychology and to the speeches of N.Ya. Grot and V.S. Solovyov, the author shows that the philosophical education of Russian society, and in particular of professional philosophers, was not at a level that allowed for the emergence of the school as a scientometric unit. With the final two decades of the nineteenth century in mind, the author prefers to speak not about the school, but about the direction of the philosophical sympathies of Russian educated society toward either positivism or metaphysics. Within the bounds of the latter, there took place a selection of methodological techniques that allowed Russian thought to move toward a scientific metaphysics. The author mentions V.S. Solovyov, with his final articles, as among those who persistently sought the principles of theoretical philosophy. The author also shows that S.L. Frank, who proposed the concept of the “Moscow Metaphysical School,” is far from precise in its application

Philosophical-anthropological project of Russian organicism and cosmism Russian in the context of the contemporary historical situation

2020 ◽  
Author(s):  
Ol'ga Masloboeva
Keyword(s):  
Nineteenth Century ◽  
Comparative Analysis ◽  
Philosophical Anthropology ◽  
Russian Philosophy ◽  
The West ◽  
Philosophical Thought ◽  
Subsequent Birth ◽  
Historical Necessity ◽  
West European

This monograph explains the historical necessity of the emergence in the nineteenth century the Russian organicism, and the subsequent birth of his Russian cosmism. On the basis of the age of the principle of the analysis of the history, the idea of which originated in Antiquity, but the most consistent development was in the works, T. N. Granovsky, reveals the connection of the inner logic of a growing world and domestic philosophical thought. Suitable vzaimodeystvie development of the West-European and Russian philosophy is confirmed by the comparative analysis of the evolution of philosophical anthropology, presented in the second section of the monograph. For students and teachers and all those interested in issues of Russian organicism and cosmism Russian.

Deleuze and Kuki: The Temporality of Eternal Return and ‘un coup de dés’

2014 ◽  
Vol 8 (1) ◽  
pp. 94-110
Author(s):  
Tatsuya Higaki
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
The Other ◽  
Western Philosophy ◽  
Eternal Return ◽  
Kyoto School ◽  
The Third ◽  
European Philosophy ◽  
The Subject ◽  
The One

Shuzo Kuki is a Japanese philosopher, belonging to the Kyoto school, who lived about a hundred years ago. He learned philosophy in Europe and developed an original theory of contingency, by accommodating the Asiatic way of thinking on the one hand, and Western philosophy (Bergson, Heidegger and neo-Kantianism) on the other. In this article, I show that we can find similarities between his theory of contingency and the philosophy of Deleuze, especially in regard to the subject of temporality and eternal return. Needless to say, the theory of the third time is a crucial theme in Difference and Repetition, and is closely related to the time of eternity, and the original or primitive contingency. Taking into consideration these aspects of time is indispensable in examining in depth the concepts of difference and virtuality. Kuki's theory of contingency, which incorporates early twentieth-century European philosophy, elucidates these concepts in an unexpected way. Therefore, my aim in this article is not to attempt a comparison between Eastern and Western thought by quoting Deleuze, but to illustrate a hidden lineage of thought, which runs from the nineteenth century (neo-Kantianism, Bergsonism, and so on) into the philosophy of virtuality of the twentieth century. This same lineage appears in Japan in Kuki's theory, and Deleuze's thought is, at least in one aspect, a modern manifestation of the same roots.

scholarly journals Eastern naturalness versus western artificiality: Rimsky Korsakov's influence on Manoles Kalomoires' early operas

Muzikologija ◽  
2005 ◽  
pp. 101-117
Author(s):  
Aikaterini Romanou
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Present Article ◽  
Ancient Greece ◽  
Greek Literature ◽  
Ancient Greek ◽  
The West ◽  
The World ◽  
First Time ◽  
Language Question

In this article the writer investigates the relations between perceptions of the East and the West in nineteenth century Greece, their connection to national identity, to the language question and to political tendencies. The composer Manoles Kalomoires was influenced by a group of progressive intellectuals striving to liberate Greek literature and language from its dependence on Ancient Greek legacy, a dependence motivated by Western idealists (who saw in the Greek Revolution of 1821 a renaissance of Ancient Greece). Most were educated in the West, but promoted an oriental image of Greeks. Kalomoires' musical expression of this image was inspired by Rimsky-Korsakov's Sheherazade and the Golden Cockerel. In 1909-910 he wrote an unfinished opera, Mavrianos and the King, on the model of the Golden Cockerel. He later used this music in his best known opera, The Mother's Ring (1917). In the present article the similarities in the three works are for the first time shown. An essential influence from Rimsky-Korsakov's work is the contrast between the world of freedom, nature and fantasy and that of oppression.

The State of Philosophical Studies in India

Philosophy ◽  
1949 ◽  
Vol 24 (91) ◽  
pp. 342-347 ◽  
Author(s):  
P. T. Raju
Keyword(s):  
Indian Philosophy ◽  
The State ◽  
Western Philosophy ◽  
The West ◽  
Philosophical Literature ◽  
Philosophical Concept ◽  
Traditional Philosophy ◽  
Max Müller ◽  
Philosophical Texts ◽  
In The Beginning

Contemporary philosophical activity in India is influenced not only by India's traditional philosophy but also by Western Philosophy. One of the results of the introduction, by Macaulay, of the Western system of education into India is the popularization of the study of Western Philosophy, and Indians took to it quite enthusiastically. Sanscrit philosophical texts were at first regarded as sacred, and Europeans could have no access to them. But in time, the prejudice abated, and Sanscrit texts began to be translated into English. At the beginning, the motives behind Western interest in Indian Philosophy were mainly of two kinds: the rulers wanted to understand the culture and religions of the ruled in order to govern them without hurting their religious sentiments, and thus with the least friction; and secondly. Christian missionaries wanted converts and studied the religions and philosophies of the latter in order to find out defects in them and uphold the superiority of Christianity. But whatever be the motives and however biased the scholarship in the beginning, genuine academical interest in the philosophical literature of India came to be evinced, thanks to the work of men like Max Müller, Deussen, Rhys Davids, etc., and vast stores of Hindu, Buddhist and Jaina philosophical literature were unearthed not only in India but also outside. It should, however, be said that academical philosophers of the West did not take serious interest in Indian Philosophy as such; and not a single Indian philosophical concept has entered till now the discussions of Western technical philosophy, Schopenhauer was an exception: he made serious use of the concept of Maya.

Islamic philosophy, modern

2018 ◽  
Author(s):  
Parviz Morewedge ◽  
Oliver Leaman
Keyword(s):  
Nineteenth Century ◽  
Important Influence ◽  
Active Area ◽  
Western Philosophy ◽  
Islamic Philosophy ◽  
The West ◽  
Islamic World ◽  
Mulla Sadra ◽  
Conceptual Problems ◽  
Ayatollah Ruhollah Khomeini

There are a number of major trends in modern Islamic philosophy. First, there is the challenge of the West to traditional Islamic philosophical and cultural principles and the desire to establish a form of thought which is distinctive. From the mid-nineteenth century onwards, Islamic philosophers have attempted to redefine Islamic philosophy; some, such as Hasan Hanafi and Ali Mazrui, have sought to give modern Islamic philosophy a global significance and provide an agenda for world unity. Second, there is a continuing tradition of interest in illuminationist and mystical thought, especially in Iran where the influence of Mulla Sadra and al-Suhrawardi has remained strong. The influence of the latter can be seen in the works of Henry Corbin and Seyyed Hossein Nasr; Mulla Sadra has exercised an influence over figures such as Mahdi Ha’iri Yazdi and the members of Qom School, notably Ayatollah Ruhollah Khomeini. The philosopher Abdul Soroush has introduced a number of concepts from Western philosophy into Iran. Finally, there have been many thinkers who have adapted and employed philosophical ideas which are originally non-Islamic as part of the normal philosophical process of seeking to understand conceptual problems. This is a particularly active area, with a number of philosophers from many parts of the Islamic world investigating the relevance to Islam of concepts such as Hegelianism and existentialism. At the same time, mystical philosophy continues to exercise an important influence. Modern Islamic philosophy is thus quite diverse, employing a wide variety of techniques and approaches to its subject.

“A True and Patriotic Band!”: Welsh Anglican Resistance to a Colonial Victorian Church

2019 ◽  
Vol 88 (4) ◽  
pp. 953-977 ◽  
Author(s):  
Matthew C. Jones
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
Foreign Language ◽  
Annual Reports ◽  
Church Reform ◽  
Anglican Church ◽  
The West ◽  
English Speaking

This essay examines the colonial relationship between the Anglican Church and the British Empire's Welsh subjects across the nineteenth century. Focusing on the small output of a group of exiled Welsh clergymen (known as The Association of Welsh Clergy in the West Riding of the County of York), I consider Welsh Anglican responses to the church's neglect of Wales (exemplified by no Welsh-speaking bishop being assigned to a Welsh diocese between 1727 and 1870, despite the majority of the population not speaking English). The association believed that preaching in a foreign language such as English constituted a perversion from proper church practice and that this both reflected hegemonic attitudes toward indigenous and non-English speaking populations and pushed the Welsh population toward dissent. In response, the association sought to combine church reform with Welsh nationalism by elevating Welsh speakers as the spiritual inheritors of the true and primitive British church. They promulgated their visions in annual reports published between 1852 and 1856 into which they channeled other contemporary voices speaking against tyrannical and “Romish” Anglican Church practices. Through an analysis of post-Reformation Welsh church histories and the reports’ usages of such terminology as “alienation,” “Catholicism,” and “patriotism,” I reveal how the Welsh national identity the association fashioned at once operated within and aspired to correct the Anglican Church.

The Philosophy of Sex and Gender in Russia

1998 ◽  
pp. 90-96
Author(s):  
Olga Voronina
Keyword(s):  
Nineteenth Century ◽  
Leo Tolstoy ◽  
Soviet Period ◽  
Russian Philosophy ◽  
Feminist Philosophy ◽  
Sex And Gender ◽  
The West ◽  
Feminist Analysis ◽  
And Gender

This presentation focuses on the main philosophical approaches toward analyzing the notions of "sex" and "gender" in Russia since the nineteenth century. I analyze the conceptions and ideas which were developed by Aleksey Khomyakov, Nicolai Chernyshevsky, Leo Tolstoy, Fedor Dostoevsky, Vladimir Solovyov and some other philosophers. Then, I discuss the concept of emancipation of women within the framework of Marxist-Leninist theory, which played a role in the state's "women's philosophy" in the Soviet period, and within the existing modern viewpoints. My methodology is based on concepts and guidelines developed in feminist philosophy. One of the goals, as put forward by feminist philosophy, is to discover the gender determinateness of the metatheoretical foundations of science and traditional Western humanitarianism and of philosophy. This problem can be quite successfully solved on the basis of Western philosophic studies. Russian philosophy, however, has not so far become a subject of feminist analysis either in Russia or in the West. Therefore, my research in this field could be considered rather novel.

Russian philosophy of history

2018 ◽  
Author(s):  
Andrzej Walicki
Keyword(s):  
Nineteenth Century ◽  
National Identity ◽  
World View ◽  
Central Place ◽  
Philosophy Of History ◽  
Russian Philosophy ◽  
The Past ◽  
Russian Intelligentsia ◽  
Secular Religion ◽  
Russian Idea

In his classic book The Russian Idea Nikolai Berdiaev pointed out that ‘independent Russian thought was awakened by the problem of the philosophy of history’. It was because educated, Westernized Russians needed an answer to the problem of Russia’s whence and whither: Who are we? Where are we going? What is Russia’s place in universal history? There were many reasons for this passionate search for the meaning of history. It was a means to define Russia’s national identity. It expressed the deeply felt need for modernization, stemming from increasing awareness of the contrast between Russia’s political power and its social backwardness. And – above all, perhaps – it was a result of the disintegration of Russia’s ecclesiastical culture, serving as a substitute for a religious world-view. The central place in this secular religion of history was occupied by the notion of progress. It showed a direction, thus answering the ‘cursed question’ of what was to be done; therefore, the nineteenth-century Russian intelligentsia saw the commitment to progress as the most important constitutive part of its self-definition. But many conceptions of progress could also function as a secular theodicy, or rather historiodicy, explaining and justifying the sufferings of the past and present as a necessary price for the triumph of truth and justice in the future. Even more: in a historically retarded country the idea of inevitable stages of development could serve also as a justification for suffering in the immediate future, providing arguments for the view that present individuals, and entire generations, had to sacrifice themselves for the earthly salvation of their descendants. Hence it is understandable that the idea of inevitable, universal progress found in Russia not only enthusiastic advocates but also powerful critics.

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